(specially)

כְּפַרch. same, to deny, renounce. Targ. Jer. 2:27. Targ. Y. Lev. 5:21, sq.; a. fr.B. Kam. 107a בכוליה בעי דנִכְפְּרֵיה ed. (Ms. M. דנכפר ליה, v. Rabb. D. S. a. l.) he would have liked to deny the whole of his indebtedness, והאי דלא כָפְרֵיה and the reason why he did not do so. Ib. 105b ממונא קא כ׳ ליה through his denial he withholds from him value. M. Kat. 18b כַּפְרַת בה Ms. M. thou growest a disbeliever through it (when thy prayer is not answered; ed. כ׳ בה׳ thou renouncest the Lord); a. fr. Pa. כַּפֵּר 1) to wipe out, efface. Targ. Prov. 30:20.B. Bath. 167a כ׳ ליהוכ׳ Ms. M. (ed. מחקיה) he erased the horizontal lines of the Beth (v. כַּכָּא). Ḥull.8b למִיכַפְּרֵיה with which to wipe the knife off. Yeb.115b מיכַפַּר הוה כַפֵּר he would have obliterated the mark. Gitt.56a ואתי לכַפּוּרֵיוכ׳ and wants to wipe his hands off on this man (me), i. e. desires to put the responsibility on me; a. e. 2) to forgive, atone, procure forgiveness. Targ. Lev. 16:17; a. fr.Zeb.6a מקיבעא לא מְכַפְּרָאוכ׳ as a specially appointed offering it has no atoning effect, by implication it has; a. fr. Ithpe. אִתְכַּפֵּר, אִיכַּ׳ 1) to be wiped out, obliterated. Targ. II Esth. 3:8. 2) to be forgiven, to be expiated. Ib. Targ. Deut. 21:8; a. fr.Yoma 50b בקביעותא מִתְכַּפְּרֵיוכ׳ (Ms. M. 2 מִיכַּ׳) do they (the high priests kindred and fellow priests) obtain forgiveness by special appointment (so as to be considered fellow owners of the sacrifice) or by implication? Kerith. 24a מִיכַּפַּרְנָא באידך חבריה my atonement shall be effected through the other animal; a. e.

כְּפַרch. same, to deny, renounce. Targ. Jer. 2:27. Targ. Y. Lev. 5:21, sq.; a. fr.B. Kam. 107a בכוליה בעי דנִכְפְּרֵיה ed. (Ms. M. דנכפר ליה, v. Rabb. D. S. a. l.) he would have liked to deny the whole of his indebtedness, והאי דלא כָפְרֵיה and the reason why he did not do so. Ib. 105b ממונא קא כ׳ ליה through his denial he withholds from him value. M. Kat. 18b כַּפְרַת בה Ms. M. thou growest a disbeliever through it (when thy prayer is not answered; ed. כ׳ בה׳ thou renouncest the Lord); a. fr. Pa. כַּפֵּר 1) to wipe out, efface. Targ. Prov. 30:20.B. Bath. 167a כ׳ ליהוכ׳ Ms. M. (ed. מחקיה) he erased the horizontal lines of the Beth (v. כַּכָּא). Ḥull.8b למִיכַפְּרֵיה with which to wipe the knife off. Yeb.115b מיכַפַּר הוה כַפֵּר he would have obliterated the mark. Gitt.56a ואתי לכַפּוּרֵיוכ׳ and wants to wipe his hands off on this man (me), i. e. desires to put the responsibility on me; a. e. 2) to forgive, atone, procure forgiveness. Targ. Lev. 16:17; a. fr.Zeb.6a מקיבעא לא מְכַפְּרָאוכ׳ as a specially appointed offering it has no atoning effect, by implication it has; a. fr. Ithpe. אִתְכַּפֵּר, אִיכַּ׳ 1) to be wiped out, obliterated. Targ. II Esth. 3:8. 2) to be forgiven, to be expiated. Ib. Targ. Deut. 21:8; a. fr.Yoma 50b בקביעותא מִתְכַּפְּרֵיוכ׳ (Ms. M. 2 מִיכַּ׳) do they (the high priests kindred and fellow priests) obtain forgiveness by special appointment (so as to be considered fellow owners of the sacrifice) or by implication? Kerith. 24a מִיכַּפַּרְנָא באידך חבריה my atonement shall be effected through the other animal; a. e.

מוּקְצֶהm. (Part. Hof. of קָצָה) (cut off, set aside, stored away, 1) a space back of the dwelling, containing stored up wood, cattle in sheds Erub.II, 3; ib. 22a. Ib. X, 8. Bets.IV, 1 עצים שבמ׳ wood in the muktseh (stored for the winter); a. e. 2) store of fruits. Maasr. III, 2. Ib. I, 5 עד שיעשה מ׳ until the melon is stored away. Y.Ter.II, 41d top היה נוטל … מן המ׳ עלוכ׳ he took ten dry figs from the storage as tithes for ninety in the basket (designated for immediate use, v. כַּלְכָּלָה); (Men.54b; 55a מקצוע). 3) (sub. כלי) the tool specially intended ( for cutting figs). Shebi. VIII, 6, v. חַרְבָּה; (Maim. the shed where figs are spread for drying.. 4) an animal set aside ( in a shed) for a sacrifice. Tem.28b מ׳ לשבע שנים set aside until it would be seven years old. Ib. 29a מניין למ׳ מן התורה where in the Torah is muktseh intimated? (misunderstood by Abbaye as meaning, ‘where is it intimated that an animal must be kept in an enclosed space for some time before it can be offered on the altar?and corrected as meaning, ‘where is it intimated that an animal designated for idolatry is forbidden for the Jewish altar?).Tosef.Ab. Zar. V (VI), 10 איזה מ׳ מ׳ לע״זוכ׳ what is meant by m. (as forbidden for the altar)? That which has been set aside (in a special place designated for the purpose) for idolatrous use, but if one merely devoted it by word of mouth Tem.VI, 1. Tosef. l. c. 9 מאימתי נקרא מ׳ משנעשהוכ׳ when is an animal called m. (for idolatry)? From the time that an act (of dedication) has been done with it; Tem.29a אין מ׳ אסור אלא עד שיעבדו (בו) (v. Rashia first interpret.; second interpret.) a m. remains forbidden only until it has been used for some work (whereby its designation for the idolatrous altar is annulled). Ib. אין מ׳ אסור … מעשה a m. remains forbidden only until some act (as shearing its wool or some work) has been done with it; a. e. 4) (Sabbath law) muktseh, that which is not counted on for use on the Sabbath or Holy Day (v. מוּכָן s. v. כּוּן, a. הַזְמָנָה); forbidden for use or handling. Bets.2a מאי טעמייהו דב״ש מ׳ הוא what reason had Beth Shammai (to permit the egg laid on the Holy Day by a hen which is kept for laying eggs and can, therefore, not be used for consumption on that day)? Is it not muktseh? Ib. דאית ליה מ׳ אית ליה נולד he who forbids m. forbids also nolad (v. יָלַד). Sabb.44a מ׳ מחמת מיאוס not counted on (and therefore forbidden to handle) on account of its repulsiveness (e. g. an old clay candlestick); מ׳ מחמת איסור m. in consequence of a ritual prohibition (e. g. a candlestick which on the entrance of the Sabbath could not be moved because a light was burning on it). Ib. 157a מ׳ מחמת חסרון כיס not counted on for use on the Sabbath because the object is too expensive for a use for which it is not originally made; a. fr.Pl. מוּקְצִים, מוּקְצִין set apart, chosen. Sifré Num. 85 (ref. to בקצה, Num. 11:1) במ׳ שבהם the fire seized the distinguished among them (with ref. to קצין, Jud. 11:11; Yalk. Num. 732 בקצינים). Fem. מוּקְצָה, pl. מוּקְצוֹת. Sabb.43b והא מ׳ נינהו are they not muktseh (because they are not intended for human food)?

מוּקְצֶהm. (Part. Hof. of קָצָה) (cut off, set aside, stored away, 1) a space back of the dwelling, containing stored up wood, cattle in sheds Erub.II, 3; ib. 22a. Ib. X, 8. Bets.IV, 1 עצים שבמ׳ wood in the muktseh (stored for the winter); a. e. 2) store of fruits. Maasr. III, 2. Ib. I, 5 עד שיעשה מ׳ until the melon is stored away. Y.Ter.II, 41d top היה נוטל … מן המ׳ עלוכ׳ he took ten dry figs from the storage as tithes for ninety in the basket (designated for immediate use, v. כַּלְכָּלָה); (Men.54b; 55a מקצוע). 3) (sub. כלי) the tool specially intended ( for cutting figs). Shebi. VIII, 6, v. חַרְבָּה; (Maim. the shed where figs are spread for drying.. 4) an animal set aside ( in a shed) for a sacrifice. Tem.28b מ׳ לשבע שנים set aside until it would be seven years old. Ib. 29a מניין למ׳ מן התורה where in the Torah is muktseh intimated? (misunderstood by Abbaye as meaning, ‘where is it intimated that an animal must be kept in an enclosed space for some time before it can be offered on the altar?and corrected as meaning, ‘where is it intimated that an animal designated for idolatry is forbidden for the Jewish altar?).Tosef.Ab. Zar. V (VI), 10 איזה מ׳ מ׳ לע״זוכ׳ what is meant by m. (as forbidden for the altar)? That which has been set aside (in a special place designated for the purpose) for idolatrous use, but if one merely devoted it by word of mouth Tem.VI, 1. Tosef. l. c. 9 מאימתי נקרא מ׳ משנעשהוכ׳ when is an animal called m. (for idolatry)? From the time that an act (of dedication) has been done with it; Tem.29a אין מ׳ אסור אלא עד שיעבדו (בו) (v. Rashia first interpret.; second interpret.) a m. remains forbidden only until it has been used for some work (whereby its designation for the idolatrous altar is annulled). Ib. אין מ׳ אסור … מעשה a m. remains forbidden only until some act (as shearing its wool or some work) has been done with it; a. e. 4) (Sabbath law) muktseh, that which is not counted on for use on the Sabbath or Holy Day (v. מוּכָן s. v. כּוּן, a. הַזְמָנָה); forbidden for use or handling. Bets.2a מאי טעמייהו דב״ש מ׳ הוא what reason had Beth Shammai (to permit the egg laid on the Holy Day by a hen which is kept for laying eggs and can, therefore, not be used for consumption on that day)? Is it not muktseh? Ib. דאית ליה מ׳ אית ליה נולד he who forbids m. forbids also nolad (v. יָלַד). Sabb.44a מ׳ מחמת מיאוס not counted on (and therefore forbidden to handle) on account of its repulsiveness (e. g. an old clay candlestick); מ׳ מחמת איסור m. in consequence of a ritual prohibition (e. g. a candlestick which on the entrance of the Sabbath could not be moved because a light was burning on it). Ib. 157a מ׳ מחמת חסרון כיס not counted on for use on the Sabbath because the object is too expensive for a use for which it is not originally made; a. fr.Pl. מוּקְצִים, מוּקְצִין set apart, chosen. Sifré Num. 85 (ref. to בקצה, Num. 11:1) במ׳ שבהם the fire seized the distinguished among them (with ref. to קצין, Jud. 11:11; Yalk. Num. 732 בקצינים). Fem. מוּקְצָה, pl. מוּקְצוֹת. Sabb.43b והא מ׳ נינהו are they not muktseh (because they are not intended for human food)?

מְרִיצָהI f. (רָצַץ) a tool for crushing bones, stones Shek. VIII, 2 חוץ מן … והמ׳ והמיוחדיןוכ׳ Ms. M. (ed. המיוחדין, v. Rabb. D. S. a. l. note; Ms. M. והמרחצ׳; Y. ed. omits our w.) except the basket (for gathering disinterred bones for burial), the shovel, and the crusher, and things specially designated for burial purposes. Y. ib. 51a bot. מ״ד מ׳ שמריצה את האבן (v. Rabb. D. S. to Bab. ed., p. 68a>; Bab. ed. add לבית הקברות) he who calls the tool mritsah (instead of צפורן) does so, because it makes the stones run (fr. רוּץ), i. e. makes them portable.

מְרִיצָהI f. (רָצַץ) a tool for crushing bones, stones Shek. VIII, 2 חוץ מן … והמ׳ והמיוחדיןוכ׳ Ms. M. (ed. המיוחדין, v. Rabb. D. S. a. l. note; Ms. M. והמרחצ׳; Y. ed. omits our w.) except the basket (for gathering disinterred bones for burial), the shovel, and the crusher, and things specially designated for burial purposes. Y. ib. 51a bot. מ״ד מ׳ שמריצה את האבן (v. Rabb. D. S. to Bab. ed., p. 68a>; Bab. ed. add לבית הקברות) he who calls the tool mritsah (instead of צפורן) does so, because it makes the stones run (fr. רוּץ), i. e. makes them portable.